A fruitfull commentarie vpon the twelue small prophets briefe, plaine, and easie, going ouer the same verse by verse, and shewing every where the method, points of doctrine, and figures of rhetoricke, to the no small profit of all godly and well disposed readers, with very necessarie fore-notes for the vnderstanding of both of these, and also all other the prophets. The text of these prophets together with that of the quotations omitted by the author, faithfully supplied by the translatour, and purged of faults in the Latine coppie almost innumerable, with a table of all the chiefe matters herein handled, and marginall notes very plentifull and profitable; so that it may in manner be counted a new booke in regard of these additions. VVritten in Latin by Lambertus Danæus, and newly turned into English by Iohn Stockwood minister and preacher at Tunbridge.

CAP. 3.

Vers. 1.

And the worde of the Lord came vnto Ionas the seco•••• time, saying,

* 1.1THe other or second part of this historie 〈◊〉〈◊〉 booke, in which that same commandeme•••• of God is rehearsed againe, the which w•••• before inioyned and commaunded the Pro∣phet Ionas: the execution whereof is now with great fruite and profit put in practise b•• Ionas, that it may sufficiently appeare, th•••• he did before amisse suppose that he was i•• vaine sent vnto the Ninivites, when as afterwardes he shall se•• with his owne eyes so great and wished for an effect of his prea∣ching. But yet for all this did not Ionas sufficiently esteeme of th•• neither, but still had cogitations or surmises that were carnall•••• fleshly, concerning the contempt, scorning, and diminishing o•• his propheticall office by meanes of this his preaching, as appea∣reth by the 4. chapter.

* 1.2Nowe this verse containeth the commandement of God, tou∣ching the shewing vnto the Ninivites their destruction, becaus•• of their wickednes, and the same rehearsed here againe in as ma∣ny words as it was declared before cap. 1. ver. 1. And therefore the Prophet saith, Againe, or The seconde time: where appea∣reth,

that albeit hee were unworthy, yet neverthelesse that he was not onely retained in the Church as a member of the same, but also was restored unto the office of a Prophet through the singular favour and mercy of God. So likewise Peter after his great fall and deniall of his master, was notwithstanding after∣terwards not only received into favour againe, but also by Christ put in commission a fresh to feed his sheepe. Iohn 21.17. where Christ saith unto him the third time: Simon the sonne of Iona, lovest thou me? Peter was sory because he said unto him the third time, lovest thou me: and said unto him, Lord, Thou knowest all thinges, thou knowest that I love thee. Then Iesus saide unto him, Feede my sheepe. Now if Ionas had not had this commission renewed, hee neither ought nor could have gone to Ninive, and followe that first commavndement, the which seemed through Ionas his of∣fence, by God himselfe to have bene revoked, or called back. Further, these things were done by Ionas, at the least under Ie∣roboam the sonne of Ioas king of Israel, under whome he lived, at what time the power of the Assyrians was now knowen unto the Israelites: but as yet not feared of them. For so it began to be under Manahem the king, 2. King. 15.

Vers. 2.

Arise, goe to Ninive that great citie, and preach unto it the preaching which I bid thee.

* 1.3AN explanation, or making more plaine of that which was said before. For Ionas declareth what God commaunded him, to wit, the same thing which he did before. So much doe these wordes sound: Preach the preaching which J bad thee. For God will have it wholly to be fulfilled: neither is the same chan∣geable, Psalm. 115.3. Our God is in heaven (say the faithfull) he doeth whatsoever he will. Therefore albeit here be nothing said of the sinnes of the Ninivites, yet is the same to be repeated out of the first chapter ver. 2. as is that which followeth vers. 4. and is said of the 40 daies, the which was then also commanded him to say unto them.

Vers. 3.

So Ionas arose, and vvent to Ninive according unto the word of the Lorde: novv Ninive was a great citie, and excellent, of three dayes iourney.

THE execution and faithfull performance of the comman∣dement of God, as may thus appeare. For God said unto him before, vers. 2. Arise, goe to Ninive: and here it is saide, He arose, and went to Ninive according unto the word of the Lord, that Ionas may shew himselfe now to haue bene ready to obey, and not to be resisting, disobedient, and running away, as he was before. So ought we to obey God both faithfully, and also readily. And for the truth of the history, and to testifie or witnesse his obedience, he describeth Ninive, to shew that he came into the selfe same city, and that he told the selfe same things, the which God had commaunded him: that is to say, hee came unto that same very great city Ninive, * 1.4 the which as Herodotus and Diodorus Siculus lib. 3. cap. 1. doe affirme, was more then 30. French leagues, and was seated by the river Tygris. Strabo lib. 5. Geograph. saith, that there were certaine remnants thereof, the which are called a ci∣tie. Tacitus lib. 12. Annal. Marcellinus lib. 14. and 18. doe attri∣bute it unto Commagena. Now albeit he were sent both alone and also a stranger, and to tell them being infidels, hard and hea∣vie newes, yet is he not afraid, being both instructed in faith, and also now taught by experience of the might and power of God in preserving him. So Elizeus goeth to Damascus, 2. King. cap. 8. ver. 7. So must we in like manner despising all dangers fol∣low God when he calleth us Exod. cap. 3. and Ierem. cap. 1. The repentance therefore of Ionas was true. Further, why this citie Ninive was so great, the reason is, for that before the Empire of the Macedonians, those countreyes were inhabited onely by streetes: and there were very few cities in them, as saith Plinie libr. 6. Histor. Nat. cap. 26. It was situate or seated by the river Tygris as hath bene said.

Vers. 4.

And Ionas began to enter into the citie a dayes iourney, and hee cryed, and saide, yet fourtie dayes, and Ninive shall be destroyed.

THE preaching of the commaundement of God concer∣ning the destroying of Ninive because of her sinnes, * 1.5 and that shortly, namely, after 40 dayes, except it did repent and a∣mend her former wickednes. Ionas therefore after that he is once entred into Ninive, beginneth by and by, and that openly, and as lowd as he can: he maketh no delayes, he speaketh not doubt∣fully

nor darkely, those things the which God would haue tolde unto them: he doth not first go and purchase the favour and good will of some towards him, but committeth unto God the falling out of things, and as much as in him lyeth goeth forward in the worke commanded. And whereas God would haue 40. * 1.6 dayes graunted unto the Ninivites for repentance, and that they should not forthwith be destroyed, this declareth the infinite or endlesse patience and bearing of God even towards infidels, as Paul Roman. cap. 2. ver. 4. blameth those which abuse the long suffe∣rance of God as an incouragement to induce them the more boldly to sinne, when he saith, Despisest thou the riches of his boun∣tifulnesse and patience, & long sufferance, not knowing that the boun∣tifulnesse of God leadeth thee unto repentance? And moreover this 40. dayes respite sheweth that in these threatnings of God there was included a condition of repentance. * 1.7 Therefore this threat∣ning was conditionall not simple or pure as they say, and as some notwithstanding doe think, wherein they wearie them selues against the wordes of the prophet.

Vers. 5.

So the people of Ninive beleeved God, and proclaimed a fast, and put on sackloath, from the greatest of them even unto the least of them.

* 1.8THE fruite or effect of the former preaching of Ionas among the unbeleeuing Ninivites, being such as were accustomed unto sinne, namely their repentance. VVhereby appeareth that the ministerie of Ionas through the grace of God, was effectuall, or of force even among the Ninivites, as Christ himselfe also doth teach Mat. 12. The men of Ninive shall arise in iudgement with this generation, and condemne it: for they repented at the preaching of Io∣nas: and behold a greater then Jonas is here. Of this all they may cō∣ceive good hope of happy successe, who are called & sent of God unto any worke, or ministery to be executed either among the faithfull, or among the unfaithfull. But the repentance of the Ni∣nivites is briefly here described first by two signes or tokens: and afterwards the whole matter is more at large declared by way of explanation or laying out of the same more plainly. * 1.9 And the two signes are, namely the faith of the Ninivites (for they are said to haue beleeved God) and the outwarde constitution or behaviour touching their body, to expresse the earnest feeling of the sorrowe for their sinnes committed, to wit, fa∣sting and sackecloath. Touching the faith of the Ninivites:

they are saide to have beleeved God, that is to say, the prophet Ionas in the name of God denouncing or shewing unto them these threatnings because of their wickednesse. * 1.10 Therefore they neither drave the prophet out of their citie, clearely declaring unto them the iudgements of God to ensue upon them except they did amend: neither yet stopped their eares, as the Scribes doe, Act. 7. neither for bad him, that he should not publish or tell forth these things: but received them as the most true and certen wordes of God: they perswaded them selves that he was assu∣redly sent unto them by God: and finally they beleeved that those things which he threatned would come to passe, as appea∣reth hereafter ver. 9. Thus farre foorth therefore was this assent or agreeing of the Ninivites unto the saying of Ionas faith, as they beleeved this worde of the prophet. For here is nothing spoken of the covenant of God towardes men, of the Messias, of the meanes and cause of the forgiveneffe of sinnes, or of the other partes of the word of God, unto all the which neither did the Ninivites give assent, neither yet did knowe them, albeit i•• these properly the true and iustifying faith doth consist. They wanted then this faith, but they had onely a particular faith, th•• which beleeveth or receiveth for true, but some one point 〈◊〉〈◊〉 the word of God. In this sense many are said by the Evangeli•••• to have beleeved Christ. And such as was the faith of the Nin••∣vites, such was their penitencie or repentance: not feigned I con∣fesse, not hypocriticall, not counterfeit, that when as they w•••• not inwardly touched with the feare of the iudgements of Go•• and of his punishment the which was then declared unto the•• yet neverthelesse they did feigne themselves to be moved: a•• when as they did not sincerely or truly acknowledge themsel•••• to be such, that is to say, sinners, such as by Ionas they were ••••∣scribed for to be, yet notwithstanding after the maner of hyp••∣crites they did counterfait themselves to be sinners: But t•••• were inwardly and in their minde earnestly touched both w•• the feeling of their sinnes, * 1.11 and also with the feare of Gods iudg••∣ments: yet notwithstanding had they not that same true pe••••∣tencie or repentance, the which is the effect of a true and iu••••••∣fying faith, the which the godly only and the elect of God ha•• and whereof we have a description in those that repented at ••••∣ters sermon, and were baptized Act. 2.37. & 41. They felt ind•••••• an inward feare and trembling of mind, such as by nature th••

men are wont to haue in themselves being convicted of their sinnes, & feared with the threatnings of God: but they had not that same lively and sweete taste of the mercy of God applyed unto thē by Christ, & the testimonie or witnes of the holy ghost, by the which the godly with all their hearts are angry even with themselves, albeit there were no hell or punishment to come. Whereupon they onely and none but they which are godly doe truly repent. Such an affection of mind doth Paul describe spea∣king of the repenting sorrow of the Corinthians concerning the matter of the incestuous person. 2. Cor. 7.11. saying, For behold, this thing that ye have bin godly sory, what great care it hath wrought in you: yea, what clearing of your selves: yea, what indignation: yea, what feare: yea, how great desire: yea, what a zeale: yea, what punish∣ment? in all things you have shewed your selues pure in this matter. This affection these Ninivites had not.

[Obiection.] Neither is that which Christ saith, Mat. 12.41. alledged before in the beginning of the former sectiō, any thing against this, where he saith, that the Ninivites repented: ergo, would some conclude, the repentance of the Ninivites was true repentance, and such as is the repentance of the godly. [Answer.] I answer, that these names of Faith and Repentance carry many significations, and are often times at∣tributed unto those affections which haue but an imitation or resemblance of faith and repentance onely, as is the repentance of Achab 1. Kin. 21.29. And in the gospell of Matthew this word Faith is often so taken, as cap. 9. ver. 2. of those that brought unto Christ the man sicke of the palsie, of whom Christ saith, That he saw their faith, &c. & in the same chap. ver. 22. he saith the like of the faith of the woman that had the bloody issue, comming unto him to be cured of the same. & chap. 17. v. 20. where Christ tel∣leth his disciples, That if they had faith but as much as a graine of mustard seed, they should remove mountains, &c. So here after in this prophet cap. 4..2. the faultie prayer of Ionas, is notwithstanding called a prayer. And thus much of the faith, and inward repen∣tance of these Ninivites.

* 1.12The outward repentance of the Ninivites was in those signes, the which at that time were used of those that did truly repent, al∣beit hypocrires also did oft••n make shew of the same: as may ap∣peare out of Ioel cap. 2. v. 14. where God saith, Rent your heartes and not your garments, and turne to the Lorde your God, &c. signify∣ing that true repentance must proceed from an heart humbled

by faith, and not consist in outward ceremonies, in the which of all others hypocrites as most forward. For so 1. King. 21.27. A∣chab, when by Elias he heard of Gods iudgements towardes him, Renteth his cloathes putteth sackcloth upon him, and fasteth, & lyeth in sackcloath, and goeth sof••ly: yet was he void of true re∣pentance, such as the godly have. These outward signes are fa∣sting, sackeloth, and ashes. After which maner the godly haue in former times humbled themselves before God. For so Iob. cap. 2. v. 8. sitteth downe among the ashes. And Psalm. 69 v. 10, 11. David saith of himselfe. I wept, and my soule fasted, but that was to my reproofe (he meaneth among the wicked) I put on a sacke als•• 〈◊〉〈◊〉 and I became a proverb unto them.

Vers. 6.

For word came unto the king of Ninive, and he arose from his throne, and he laid his robe from him, and covered him with sacke∣cloth, and sate in ashes.

EXplanation, or laying out more at large that which briefly was set downe before. For now he doth more fully declare that, * 1.13 which he had briefly before spoken of the repentance of the Ninivites. He therfore pursueth every circumstance, both that the efficacie or force of the word of God outwardly preached even among the heathen themselves, may be understood, & also that we may know that the repentance of these men was true, and not hypocriticall, and that this may be an example for the godly being put in minde of the threatnings of God to follow. And to this purpose doth Christ alledge it Mat. 12. * 1.14 But in this place is described publike, not private, solemne and extraordinarie, and not ordinary repentance, like is as also Ioel cap. 2. VVhich two kindes of repentance are not to be confounded or hudled up to∣gither: neither are we to looke for that in ordinary, or private repentance, the which is proper and peculiar unto extraordinatie and publike repentance: as is for example, the decree of the magi∣strate, the putting on of sackcloth and ashes, &c.

Furthermore we must note, that the signes which are here re∣hearsed, * 1.15 did indeed in these Ninivites spring frō a sincere or purt minde: yet notwithstanding if they be considered in themselves they do rather paint out unto us the true nature and condition of the outward then the inwarde repentance of the godly, as may easily appeare Isai, 58. v. 5, 6, 7. Is it such a fast that I have choses

(saith the Lord) that a man should afflict his soule for a day, & to bow downe his head as a bulrush, and to lye downe in sackcloth & ashes? Wilt thou call this a fasting, or an acceptable day unto the Lord? Is not this the fasting that I have chosen, to loose the bandes of wickednesse, to take off the heavie burdens, and to let the oppressed go free, and that ye breake every yoke? Is it not to deale thy bread to the hungry, & that thou bring the poore that wander unto thine house? When thou seest the naked, that thou cover him, and hide not thy selfe from thine owne flesh. For inward repentance, such as is in godly men, is assured of the forgivenesse of sinnes by Christ, of the promises of God, of his fatherly good will towardes them, &c. Now these thinges were nor in the Ninivites.

* 1.16Moreover the first circumstance of this publike repentance of the Ninivites, are the persons repenting: among the which the person of the king is first described as the which namely was the cause and example of the repentance of the rest: Afterwards the rest repented. For they all repented from the greatest unto the least, as was before ver. 5. and not onely one or two. Yea the king of Ninive himselfe, and not onely his subiectes. And this repen∣tance of the king, and that publike (laying aside all cogitation and pride of his kingly maiestie) is in this verse described by moste excellent contraries, He that sate before in his royall throne, lay in ashes: he that before was clothed with soft and gorgeous rai∣ment, tooke upon him most hard and sackcloath, and cloath of haire. Compare this outward shewe of repentance with these places and examples of the scripture, of Achab 1. King. 21.27. Ioel. 2. Isal. 58.5. Iob. 16.15. Mat. 11.8. VVhether Ionas came unto the king, or whether the king heard of his sermons by the report of others, hee was earnestly touched.

Vers. 7.

And he proclaimed and said through Ninive (by the counsell of the King and his nobles) saying: Let neither man nor beast, bul∣locke, nor sheepe taste any thing, neither feed, nor drinke water.

* 1.17AN amplification of the same circumstance of the persons, whereunto are also adioyned two other circumstances: And the amplification of the persons repenting, consisteth in this, that the men of all ages, sexe, and kinde or condition, as the Peeres and States of the Realme, and also the common people fasted, and cloathed them-selues with sackecloath.

They did therefore openly repent. Concerning age, the very children and infants also fasted, concerning sexe, the females & the males, yea the bridegromes and brides fasted. And these are gathered by this word (Man) in this place taken generally. But Ioellcap. 2. ver. 16. all these former are expressely commanded for to fast in these wordes: Gather the people, sanctifie the congregati∣on: gather the elders: assemble the children, and those that sucke the brestes: let the bridegrome goe forth of his chamber, and the bride out of her bride ch••mber. Thus then all that same whole most great city was in sorow, and full of most bitter heavinesse, and there∣fore gaue forth testimony of her repentance. Such a generall so∣row doth the prophet Isai foreshew that the Moabites shoulde be in, because of the great evils, that were to come upon them. cap. 15. ver. 3. In their streetes (saith the Prophet) shall they b•••• girded vvith sackecloath: on the toppes of their houses, and in their streetes every one shall howle and come downe with weeping. Read the whole chapter. To be short, not onely the men, but also the cattell, * 1.18 that is, all the brute beasts that were tame, and had their being with men, fasted, & put on sackcloath and cloath of haire, as the oxen, the sheepe, under which by the figure Synecdoth (which is, when the whole is put for the part, or the part for the whole) I doe comprehend the other kindes of tame beasts, 〈◊〉〈◊〉 hennes, dogges, and the rest, which doe live of foode given unto them by men, and not of ravine. But this latter point was extra∣ordinarie in this publike repentance, neither is it rashly of us to be followed: but was used by them to shew the greatnesse of their sorrowe. And thus much of the first circumstance of this publike repentance of the Ninivites.

* 1.19There followeth the second circumstance, namely, the meane whereby this repentance was proclaimed. It was proclaimed by the publike commandement of the king and his whole counsel the which by a sergeant was openly cried and declared through out the whole citie of Ninive. So those things which are pub∣like, ought to be done by the authoritie of the publike counsell.

The third circumstance, is the forme and maner of this repen∣tance, * 1.20 and the same moste exquisite or perfect so farre footh as concerneth the outwarde signes, for all these are commaunder to fast from all kind of meate, not onely from delicate and dair∣tie meates: sackcloath, and cloth of haire are appointed for the••••∣to weare and to be clothed withall, so that both the men & also

the beasts themselves might be understood to be worthy of that anger of God, that is, of death. Finally a strong crie unto God is commaunded with mourning and teares, that by the earnest feeling of their miserie and guiltinesse before God, all of them might repent and mourne. For here is prescribed or appointed a religious fast, and not a naturall, or physicall fast.

Vers. 8.

But let man and beast put on sackcloath, and cry mightily unto God: yea, let every man turne from his evill way, & from the wickednesse that is in their handes.

* 1.21THE fourth circumstance, the end of this fast & repentance. For they were commanded not only to use these outward things, but also to cast away all their wicked living earnestly, and to refourme and amend the same sincerely: And this by the fi∣gure Synechdoc he (which is, when the whole is put for the part, or the parte for the whole) is comprehended under the name of wickednesse or violence: because that this is commonly the first publike fruite of the uniust life of men, namely, violence or hurt, the which is offered by vs unto our neighbours. And therefore Paul saith 1. Thess. 4.6. Let no man oppresse or defraud his brother in any matter: for the Lorde is avenger of all such things. This is then another part of repentance. Here is nothing spoken of the true worship of God, of the covenant, and embracing the Mes∣sias: no nor so much as of laying aside of their idolatrie doe these Ninivites take any care or thought, but only of such knowen vi∣ces, as doe turne to the hurt of men.

Ver. 9.

ƲƲho can tell if God will turne, and repent, and turne a∣way from his fierce wrath, that we perish not?

THis is a rendring of a reason of the former commandement comprehended in the kings decree concerning their fasting, * 1.22 and also their putting upon them of sackcloath and ashes, wher∣by both the people are encouraged unto repentance, to wit, up∣on hope to escape the wrath of God: and also by the same is shewen, what manner of feeling that same generall feeling is, the which all men have, which are not plaine Atheistes, of the mercie and kindnesse of God towardes mankinde. For all men by the remnants of the light of nature which is in them, doe generally knowe, that God is both iust, and also mer∣cifull: that which his government of the worlde, and expe∣perience it selfe doeth proove: but yet all this notwithstan∣ding

they neither know the foundation, nor yet the force both of this iustice, and also mercy of God, as namely being infidels, the which neverthelesse the faithfull doe understand, being taught both by the worde of God and also by the holy ghost. We haue therefore seene before both in the marriners, and also in the Ni∣nivites themselves, what manner of common knowledge there is in all men, yea, even in the infidels concerning the righteous∣nesse of God, to wit, that he is iust, and a punisher of wickednes: so also this is a common principle engraffed in the hearts of all men, that God likewise is mercifull and loving. But both these knowledges doe farre differ from that, which the godly and the faith full haue concerning both these properties and vertues of God, out of his word, and by the feeling and swetnesse of a true faith. For as high as the heaven is above the earth, so great is Gods mercy toward them that feare him. Psalm. 103. vers. 11. and Psalm. 34. v. 8. the prophet willeth the faithfull, who indeed only haue the true feeling hereof, To taste and see how gratious the Lord in and addeth, Blessed is the man that trusteth in him. Feare the Lord, ye his saintes: for nothing wanteth to them that feare him. The lyon doe lacke, and suffer hunger: but they which seeke the Lorde, shall want nothing that is good. This feeling without all doubt the Ninivites wanted, being onely troubled and carefull for their destruction, and thereof admonished or warned by Ionas.

* 1.23But here are two things to be marked. The first is, That they conceive a good hope of God even then neverthelesse, when he threatneth them, and doe beleeve that he may be appeased, but yet doubtingly: and not after that maner, after which he belee∣ved, that said: yea albeit he kill me, yet will I trust in him. Iob. 13. ver. 15. But for that all men, as I haue saide, beeing by nature taught concerning the mercy of God, are not utterly void of all hope, albeit I doe not denie that the Ninivites in this hoping of the mercy of God did greatly wrastle both against the threat∣nings of Ionas, and also against the testimony or witnesse of their owne conscience condemning them. This also we are to follow, and that so much the rather, because that we have moste assured promises of God to be mercifull unto us in Christ, as is plentifully to be seene in many places of that most comfortable Psalme 89. and also every where in the prophets, singing this note, Turne unto me. The other point here to be noted is, That they say God may repent, and call backe the sentence by him

given. But God is unchangeable and can not lie. Titus cap. 1. vers. 2. I answer, ••he voice and sentence of God is of two sorts: * 1.24 The one Comminatorie or threatning onely: The other defini∣tive and absolute. This latter can never be revoked or called backe, the former may. For that is pronounced or given against us under a certen condition, the which if we do performe accor∣ding unto the will of God threatning us, it is all one as if it had never bene given against us. Such were these threatnings of God of the destruction of Ninive, except they repented, as appeareth by the number of fortie dayes being adioyned thereunto. * 1.25 They repented: therefore those threatnings ceased to haue place any longer. Of this kinde of sentence of God speake the Ninivites here, when as they say, Who knoweth, if God will repent, &c.

Vers. 10.

And God savv their workes, that they turned from their evill wayes: and God repented of the evill that he had sayde he would doe unto them, and he did it not.

THE conclusion of the whole former narration or discourse.* 1.26 And it sheweth that God being mooved with the repen∣tance or change of living made by the Ninivites, spared them, and not for their outward ceremonies onely, as their sackcloath, ashes, and fasting, for this was the meaning of God, that if they did after this manner repent, they should be saved from the threatned destruction. * 1.27 This is the end of all Gods threatnings towards us, and chidings with us, to wit, that wee should ear∣nestly turne unto him. August. God doth not in such sort find fault with us, as to insult or triumph over us, but to bring us to con∣fusion and shame for our sinnes, that he may afterwardes heale us. So God teacheth us that the end of the sending of his pro∣phets to reproove his people, was, that they should amend & be blessed, as Ierem. cap. 35. vers. 15. I have (saith God) sent unto you all my servants the prophets, rising vp earely, and sending them, saying. Returne now every man from his evill way, and amend your workes, and goe not after other gods to serve them, and ye shall dwell in the lande, which I have giuen unto you and to your fathers. And David Psalm. 103. ver. 9. saith, That God will not alwaies chide, neither keepe his anger for ever, but that he hath mercy in store for them that feare him and turne from wickednesse. Read the whole Psalme, for it is full of most excellent comforts.

Two things are to be observed or noted in this place: The one that it is attributed unto their workes, that God did save them. I

answer,* 1.28 So farre forth as those workes, namely their repentance were signes & testimonies or witnesses of the earnest trembling and feare of the Ninivites at the threatnings of God and they themselves were not hypocrites, but such as unfainedly were so∣ry, albeit not in such maner as the godly in such cases are. For God loveth the onely resemblances of Christian vertues, as o•• faith, hope, feare, &c. that we should understand by how much the more he loveth the true vertues themselves, and therefore that we should follow after them the more earnestly. So he al∣loweth the repentance of Achab 1. King. 21.29. And the faith of Simon Magus. Actes 8.13. and of Iudas Iscariot, who also wrought miracles with the other Apostles. The other thing to be noted is, * 1.29 that God is saide not to have done, that is, not to have executed those his threatnings. Not that any thing ca•• let or hinder the will of God, besides God himselfe, but, as 〈◊〉〈◊〉 have shewed, therefore he did it not, because he would not. For he had not simply decreed to destroy the Ninivites, but under this condition, unlesse they did repent from their wicked way, at least wise in the outward regard of their living. The which thing they performed.

Notes

• * 1.1

  The second part of this booke.
• * 1.2

  A rehearsing a∣gaine of the for∣mer comman∣dement touch∣ing the destru∣ction of the Ni∣niuites.
• * 1.3

  An explanation of that which went before.
• * 1.4

  The greatnes of Ninive.
• * 1.5

  The preaching of the destructi∣on of Ninive.
• * 1.6

  God is long suf∣fering even to∣wards infidels.
• * 1.7

  The threatning of God towards the Ninivites, conditionall.
• * 1.8

  The effect or fruit of Jonas preaching.
• * 1.9

  Two signes of the repentance of the Nini∣vites.
• * 1.10

  1 Faith, and how farre forth, or in what respect the Ninivites may be saide to have saith.
• * 1.11

  The Ninivites had not true re∣pentance, which is the effect of a iustifying faith.
• * 1.12

  2. The outward signes of the repentance of the Ninivites, fasting, sack∣cloth, & ashes.
• * 1.13

  Explanation.
• * 1.14

  Publike & not private repen∣tance here de∣scribed.
• * 1.15

  Fasting, sacke cloth, & ashes, and such like externall ge∣sture are rather signes of true outward repen∣tance of the godly, the which consisteth in the hears truly bū∣bled by faith, & shewing forth the fruits of the same, by the workes of mer∣cy, &c.
• * 1.16

  The first circum¦stance of the re∣pentance of the Ninivites, to wit, the persons repenting.
• * 1.17

  An amplificatiō of the former circumstance of the persons.
• * 1.18

  All the tame beasts of the Ni∣nivites doe fast.
• * 1.19

  2. Circumstance of this repen∣tance.
• * 1.20

  3. Circumstance
• * 1.21

  4. Circumstance The end of this fast and repen∣tance.
• * 1.22

  A reason of the former comman dement of God.
• * 1.23

  I The Ninivites hope well of God, though he threaten them.
• * 1.24

  2 They say that God may repēt, and in what sense this may be understood.
• * 1.25

  Gods threat∣nings against the Ninivites, conditionall.
• * 1.26

  The conclusion of the former narration.
• * 1.27

  The end of God his reprooving of vs.
• * 1.28

  1. The sparing of the Ninivites in what sense attributed unto their workes.
• * 1.29

  2. God did not as he threatned, and why?